Short answer
Islam teaches that no charm or slip of paper can bring luck or keep harm away. Good and harm come from God (﷾) alone. The Qur'an says: "If Allah touch thee with affliction, none can remove it but He" (6:17). At a shrine, visitors can receive an omamori, a small charm for safety or success. Many also draw an omikuji, a fortune slip, at New Year. The wish behind both is good: a safe family and a good year. Islam turns that wish to God (﷾) Himself. A Muslim asks God (﷾) for protection in prayer and trusts Him: "if any one puts his trust in Allah, sufficient is (Allah) for him" (65:3). Before a choice, he does not draw a slip. He prays a short prayer for guidance (istikhara), then acts and leaves the outcome to God (﷾).
Full explanation
Who sends good and harm?
Islam begins with a plain question: who decides what happens to us? The Qur'an answers that God (﷾) alone does. "If Allah touch thee with affliction, none can remove it but He". If He sends happiness, He has power over all things. So no object holds a power of its own to bring luck or to keep harm away. The Qur'an also says: "if any one puts his trust in Allah, sufficient is (Allah) for him." The Prophet (ﷺ) praised seventy thousand of his followers who will enter Paradise without a reckoning. They take no evil omens, and they put their trust in their Lord. Al-Bukhari placed that saying under the same verse.
“"If Allah touch thee with affliction, none can remove it but He; if He touch thee with happiness, He hath power over all things.”
“And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.”
Ibn Abbas reports that the Prophet (ﷺ) said seventy thousand of his followers will enter Paradise without a reckoning. They are those who do not ask others for words of healing (ruqya), do not take evil omens, and put their trust in their Lord. Al-Bukhari placed it in a chapter headed with the verse: whoever puts his trust in Allah, He is sufficient for him (65:3).
What omamori and omikuji are
Omamori are small charms, usually a cloth bag, given out at shrines and carried on the person. The Encyclopedia of Shinto says the main kinds are for protection from illness and misfortune, household safety, safe childbirth and traffic safety. It describes such talismans as symbolic of a spiritual being or its power, and as requests for divine aid. Omikuji are fortune slips. The same encyclopedia calls them a form of divination, used to make a decision or to learn the fortune of a plan. It says the slip is meant to ask the kami's judgment. Kami are the sacred powers Shinto honours, and Shinto priests say they are not "gods" in the Western sense. The slip gives a grade, such as daikichi (extremely lucky), with predictions on love, money, travel and more. Good slips are taken home, and bad ones are often tied up in the shrine grounds.
The Encyclopedia of Shinto describes shinsatsu as talismans given out at shrines, symbolic of a spiritual being or its power. The larger ones are placed in the kamidana or fixed above gates and doors. Mamorifuda, the omamori, are usually small bags of brocade or ornate cloth carried on the person. The main kinds are for protection against illness and misfortune, household safety, safe childbirth, traffic safety and protection from bad fortune. Many are worn on the body as personal requests for divine aid.
The Encyclopedia of Shinto describes omikuji (also mikuji) as a form of divination used to make decisions or to learn the fortune of an undertaking. It says the word kuji has two senses: using chance to give an impartial verdict, and asking the divine will where the kami's judgment is thought necessary. Mikuji is the second sense. The form most common at shrines today is drawing a stick from a cylinder and receiving the printed fortune or poem that matches it. A caption to the entry's footage adds that slips with a good message are taken home, and those foretelling a bad outcome are often tied to trees or ropes in the shrine grounds.
The Encyclopedia of Shinto says omikuji are paper fortunes drawn from a box at shrines, and that adults and children alike hope for a lucky one. The unfolded slip gives one of several grades, such as daikichi (extremely lucky) and kichi (lucky). It may also give predictions on love, lost things, money, travel, childbirth and other matters.
A charm and the heart's trust
Islam's concern with a charm is where the heart's trust goes. A charm carried for safety teaches the heart to lean on something besides God (﷾). The Prophet (ﷺ) taught trust in God (﷾) alone. On one journey he sent a messenger with an order: no necklace of string, or any necklace, was to be left on a camel's neck. Every one was to be cut off. Malik, an early scholar of Medina who passed on the report, gave his own reason. He thought the necklaces were hung against the evil eye. So, in his view, the order was one against trusting a charm.
Ibn Abbas reports that the Prophet (ﷺ) said seventy thousand of his followers will enter Paradise without a reckoning. They are those who do not ask others for words of healing (ruqya), do not take evil omens, and put their trust in their Lord. Al-Bukhari placed it in a chapter headed with the verse: whoever puts his trust in Allah, He is sufficient for him (65:3).
Abu Bashir al-Ansari reports that on one of the Prophet's (ﷺ) journeys, the Prophet (ﷺ) sent a messenger with the order that no necklace of string, or any necklace, be left on a camel's neck: every one was to be cut off.
Abu Bashir al-Ansari reports the Prophet's (ﷺ) order that no necklace of string, or any necklace, be left on a camel's neck unless it was cut off. Malik, who passed on the report, said: I think this was because of the evil eye.
How a Muslim asks for protection
Islam does not ask anyone to give up the wish to be safe. It gives that wish its address. God (﷾) says in the Qur'an that He is near, and answers the prayer of everyone who calls on Him. So a Muslim asks Him directly, for a journey, a birth or an exam. Every night the Prophet (ﷺ) recited the Qur'an's last three chapters into his cupped hands. Then he wiped his hands over his body. Two of those chapters seek refuge with the Lord of the dawn and the Lord of mankind. The protection is asked of God (﷾) in words, not placed in an object.
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
Aisha reports that every night, when the Prophet (ﷺ) went to bed, he cupped his hands together, recited Surat al-Ikhlas, Surat al-Falaq and Surat al-Nas, and blew into them. Then he wiped his hands over as much of his body as he could, beginning with his head, his face and the front of his body. He did this three times.
“Say: I seek refuge with the Lord of the Dawn From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practise secret arts; And from the mischief of the envious one as he practises envy.”
“Say: I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind, The god (or judge) of Mankind,- From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),- (The same) who whispers into the hearts of Mankind,- Among Jinns and among men.”
A fortune slip and the unseen
The Prophet (ﷺ) swept away the superstitions of his own people. He said there is no 'adwa, no tiyara, no hama and no Safar. Tiyara is taking omens from the flight of birds. Many scholars explain 'adwa as disease spreading by its own power, apart from God (﷾). They explain hama as the owl taken as a sign of death, and Safar as the month held unlucky. A fortune slip claims to tell how a year or a plan will go. The Qur'an says no one knows what he will earn tomorrow, and that full knowledge is with God (﷾). In place of omens the Prophet (ﷺ) liked a good word. A hopeful word lifts the heart and claims to know nothing.
Abu Huraira reports that the Prophet (ﷺ) said there is no 'adwa, no tiyara (bad omens from birds), no hama and no Safar. Many scholars explain 'adwa as disease spreading by its own power apart from God, hama as the owl taken as a sign of death, and Safar as the month held unlucky.
“Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).”
Anas reports that the Prophet (ﷺ) said there is no 'adwa and no tiyara, but that he liked fal. Asked what fal was, he said: a good word.
Before a choice: the prayer for guidance
Islam gives a way to face a choice without drawing a slip. The Prophet (ﷺ) taught his companions the prayer for guidance (istikhara) for every matter. A person prays two units of prayer. Then he asks God (﷾) by His knowledge and His power, for God (﷾) knows and he does not. If the matter is good for him, he asks God (﷾) to make it happen. If it is bad, he asks God (﷾) to turn it away and to give him the good wherever it is. The prayer asks God (﷾) Himself, and it forecasts nothing. The Qur'an also tells the Prophet (ﷺ) to consult others, and then, once decided, to put his trust in God (﷾).
Jabir reports that the Prophet (ﷺ) taught his companions the prayer for guidance (istikhara) in every matter, as he taught them chapters of the Qur'an. Whoever means to do something prays two units of prayer beyond the obligatory ones. Then he asks God by His knowledge and His power, for God is able and he is not, God knows and he does not, and God knows the unseen. If God knows the matter is good for him in his religion, his livelihood and its outcome, he asks God to decree it for him. If God knows it is bad for him, he asks God to turn it away from him and to decree the good for him wherever it is.
“It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).”
“And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.”
The wish for a good year
At New Year, many families visit a shrine and hope for a safe and happy year. That hope is good, and the Qur'an gives it words. It praises those who say: "Our Lord! Give us good in this world and good in the Hereafter". Islam is a complete way of life (deen), not only a belief. It shapes prayer, family, food and character together, and it places every hope with God (﷾). The Qur'an invites you to read it with care and to see whether it holds together. It calls Muhammad (ﷺ) the Messenger of God (﷾) to all people and the Seal of the Prophets. Read it, and ask whether it comes from the One who sends all good.
“And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"”
“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”
“Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."”
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.”
Five replies answered
Sahih al-Bukhari 5740 — Kitab al-Tibb (Medicine), hadith 5740
Abu Huraira reports that the Prophet (ﷺ) said the effect of the evil eye is real, and he forbade tattooing.
Cited for
The Prophet (ﷺ) said the evil eye is real, and many Muslims wear beads or charms against it. So Muslims have charms too.
The response
The evil eye is real, the Prophet (ﷺ) said (Bukhari 5740). Islam knows of it only because God (﷾) taught His Prophet (ﷺ), not by reading signs in things. Like every harm, it comes only by God's (﷾) leave, and only He removes it (6:17). The protection he taught was prayer and the Qur'an's words of refuge, recited each night (Bukhari 5017). He had the string necklaces cut from the camels' necks (Bukhari 3005). Malik thought they were hung against the evil eye (Muslim 2115). Some Muslims hang up written verses or wear them. What the Prophet (ﷺ) himself taught was to recite them and to ask God (﷾). A bead is not from his teaching, and Islam is measured by his teaching.
Where it lands — In Islam, protection is asked of God (﷾) in words. It is never a power placed in an object.
Sahih al-Bukhari 6472 — Kitab al-Riqaq (To make the Heart Tender), hadith 6472
Ibn Abbas reports that the Prophet (ﷺ) said seventy thousand of his followers will enter Paradise without a reckoning. They are those who do not ask others for words of healing (ruqya), do not take evil omens, and put their trust in their Lord. Al-Bukhari placed it in a chapter headed with the verse: whoever puts his trust in Allah, He is sufficient for him (65:3).
Cited for
Your hadith praises those who do not ask for ruqya, yet Muslims use ruqya. Which is it?
The response
The Prophet (ﷺ) allowed words of healing that hold no worship of anything beside God (Muslim 2200). He told people to seek them against the evil eye (Bukhari 5738). So the hadith of the seventy thousand does not forbid them. It praises people whose trust in God (﷾) is so complete that they do not ask others even for that. Taking omens is a different matter. He rejected that outright (Bukhari 5757).
Where it lands — Words of healing addressed to God (﷾) are allowed; omens are rejected. Both teach trust in God (﷾) alone.
Sahih al-Bukhari 6382 — Kitab al-Da'awat (Invocations), hadith 6382
Jabir reports that the Prophet (ﷺ) taught his companions the prayer for guidance (istikhara) in every matter, as he taught them chapters of the Qur'an. Whoever means to do something prays two units of prayer beyond the obligatory ones. Then he asks God by His knowledge and His power, for God is able and he is not, God knows and he does not, and God knows the unseen. If God knows the matter is good for him in his religion, his livelihood and its outcome, he asks God to decree it for him. If God knows it is bad for him, he asks God to turn it away from him and to decree the good for him wherever it is.
Cited for
Istikhara is just an Islamic omikuji: you ask, then wait for a sign.
The response
The prayer asks God (﷾), by His knowledge and power, to bring about the good and turn away the bad. No slip is drawn and no grade is read. The person does not wait for a dream or a sign. He takes advice, decides, and trusts God (3:159). Whatever follows, he has asked the One who knows, and he accepts what God (﷾) decrees.
Where it lands — Istikhara asks God (﷾) to choose. It reads no fortune and gives no forecast.
Qur'an 31:15 — Surat Luqman (Luqman), verse 15
“"But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did."”
Cited for
My mother gave me an omamori out of love. Must I throw it away?
The response
Her love is real, and Islam commands kindness to parents even if they are not Muslim (31:15). Thank her for her care. Your trust for your safety goes to God (65:3). What to do with the object itself is a personal question. This page gives general information only. For your own case, ask a qualified scholar.
Where it lands — Love for parents stays and grows. Trust goes to God (﷾), and personal cases go to a qualified scholar.
Encyclopedia of Shinto: Shinsatsu, Mamorifuda
The Encyclopedia of Shinto describes shinsatsu as talismans given out at shrines, symbolic of a spiritual being or its power. The larger ones are placed in the kamidana or fixed above gates and doors. Mamorifuda, the omamori, are usually small bags of brocade or ornate cloth carried on the person. The main kinds are for protection against illness and misfortune, household safety, safe childbirth, traffic safety and protection from bad fortune. Many are worn on the body as personal requests for divine aid.
Cited for
Charms do work. I carried one, and I was kept safe.
The response
Safety is a gift, and the Qur'an says every good thing we have is from God (16:53). Many people are kept safe with no charm at all. A Muslim does not credit even his own prayer with a power of its own. He asks God (﷾), who is near and listens to whoever calls on Him (2:186). The outcome belongs to God (6:17). So he thanks God (﷾) for safety, not an object.
Where it lands — Every good is from God (﷾), so thanks for safety go to Him.
Perspectives
Shinto: charms and fortune slips
At shrines, omamori are given out for protection, and omikuji are drawn to ask the kami's judgment or to learn the fortune of a plan. Many people keep these customs as part of the New Year and of family life.
An omamori is a sign of a kami's power, and carrying it is a request for the kami's aid.
Rebuttal
Protection is real, and it comes from God (﷾) alone: none can remove affliction but He (6:17). He is near and answers whoever calls on Him (2:186).
An omikuji asks the kami's judgment on a question, so it is a kind of prayer.
Rebuttal
Islam asks God (﷾) Himself, in the prayer for guidance (Bukhari 6382). That prayer reads no fortune. It asks God (﷾) to choose the good, for no one knows tomorrow but Him (31:34).
I buy omamori as a custom, and I do not really believe in them.
Rebuttal
Then nothing is lost by letting the heart's trust go where it belongs. Whoever puts his trust in Allah (﷾), Allah (﷾) is sufficient for him (65:3).
A fortune slip at New Year is harmless fun.
Rebuttal
A habit teaches the heart where to look for safety and success. The Prophet (ﷺ) praised those who take no omens and trust their Lord (Bukhari 6472). A good word gives hope without a forecast (Bukhari 5776).
A bad slip is tied up and left at the shrine, so the custom only helps.
Rebuttal
Islam leaves no fortune to fear in the first place. The Prophet (ﷺ) said an omen is only a feeling, and must not turn anyone from what he meant to do (Muslim 537).
The Islamic perspective
Good and harm come from God (﷾) alone, so no charm or slip brings luck or keeps harm away. A Muslim asks God (﷾) for protection, asks His guidance before a choice, and trusts Him for the outcome. Islam is a complete way of life that places every hope with God (﷾).
If God (﷾) touches a person with affliction, none can remove it but He. Whoever trusts in Him, He is sufficient for him.
The Prophet (ﷺ) praised those who take no evil omens and put their trust in their Lord.
The Prophet (ﷺ) denied the superstitions of his people: 'adwa, tiyara, hama and Safar.
He ordered the necklaces of string cut from the camels' necks; Malik thought they were hung against the evil eye.
Protection is asked of God (﷾) in prayer and in the words of the Qur'an. The Prophet (ﷺ) did this each night.
Before a choice, a Muslim prays for guidance (istikhara), takes advice, and then trusts God (﷾).
The Qur'an invites careful reading, and Muhammad (ﷺ), the last Prophet, was sent to all people.